PASTOR (AS IN THE CASE OF KECSKEMÉT PIARIST PASTOR)
We have already discussed that a religious is not primarily called for pastoral activities unless it appears to be the theme of the apostolate of the institute. Aside this truth, we add that, some religious institutes made tremendous positive impacts on parish pastoral works from age to age. Those ones are exceptional. As a result, the Papacy always recognizes their participations in parish evangelism, especially when it is remarkable and sometimes appreciates their efforts with privileges. An example of these privileges was the Oneroso bull promulgated by Pope Benedict XIV on the 7th of September 1750. As Szuromi said, this bull retained its validity across the two canon law codifications up to this present time.
Oneroso fashions all public chapels and churches of the Norbertine (Premonstratensian) religious institute with parish rights as an acknowledgement of the efforts made by the institute in quote in parish pastorals.208 Nevertheless, it is understandable that if a parish is entrusted to a religious priest or to a member of clerical society of apostolic life, there may be some few discrepancies between either the pastor and the bishop or the religious institute and the bishop. Among many of these likely problems, I chose to draw attention to just a few as we can see below.
1 Reconciliation of the two fields
The first problem always comes from the reconciliation of the apostolate of the religious institute with the natural public pastoral activity of the parish. Szuromi said: “Nyilvánvaló, hogy a szertetespap sajátos lelkisége befolyásolja a mindennapi pasztorációs végzését,209 and if it is obvious that the proper spirituality of the religious pastor influences his everyday
208 SZUROMI, SZ. A., A szerzetesi és szerzetesrendre bízott plébániákra vonatkozó hatályos egyházfegyelmi előírások vázlata, A Pázmány Péter Katolikus Egyetem Hittudományi Kara, hittudományi folyóirat I.III.
évfolyyam, 2019.3-4, 234.
209 SZUROMI, SZ., A plébánia viszonya a megszentelt élet intézméyeihez és apostolic élet társasságaihoz, valamint egyes lelki mozgalmokhoz, PPKE Kánonjogi Posztgraduális Intézetének folyóirata, Budapest 2009, 47-55, especialy 52; SZUROMI, SZ. A., A szerzetesi és szerzetesrendre bízott plébániákra vonatkozó hatályos egyházfegyelmi előírások vázlata, 273.
103 activities, then out hypothesis on the accidental controversy when reconciling the two fields is also obvious. When Józesf Erős, the first pastor and other two vicars were appointed to work at the newly erected parish, it was difficult for them to adapt to the new situation and join the two apostolates together. Thus, till then they were only engaged in teaching, without prejudice to the Regular and apostolate of the of the religious.210 Again, when the parish is joined together, it symbolically compelled the reconciliation of the two apostolates for members of the Institute in Kecskemét.
As a matter of fact, the aim of religious life is, the pursue of perfection, even though apostolates differ. Canon 630, §1 (1917) says: “Religiosus, qui paroeciam regit sive titulo parochi sive titulo vicarri, ment adstrictus ad observationem votorum et constitutionum, quantenus haec observation potest cum muneris sui officiis consistere.” In explanation, a religious who is leading a parish, whether a pastor or a parochial vicar is obliged to keep his vows and rules surrounding his statutes as far as they can be reconciled with the requirements of his office. So a religious pastor is never in an easy office as far as he fills the office of a parish. Sure, he may be exempted by the competent authority of his religious Order from some requirements proper to their regular, due to his office. Yes, but it becomes detrimental if his appointment is perpetual, because it means that, the pastor will almost be deprived of one or some of the key elements of his religious life. A religious should live his or her life under vows (evangelical counsels). According to cc. 487 and 488, §1 of 1917 code, this aim forms the base of the essence of religious life. If therefore, the religious pastor would be engaged with full commitment in carrying out the daily activities of the pastoral work, it is not guaranteed that the rudiments making up the qualities of his religious life would not be in a disadvantaged situation. On the other hand, the religious pastor may be tempted to prioritize the apostolates and characters of his religious institution against that of the parish. That is why Szuromi warned that the pastor should not forget that his pastoral care should extend to every member of the parish community and in a broad sense, to every one living within the territories of his parish.211 Therefore, before the writing of the agreement, the leaders of the two parties should consider whether the vows of the institute of society could be reconciled with the life and expectations of the parish, he claimed.212 The table below which summarises the juridical
210 PIARISTA REND MAGYAR TARTOMÁNY KÖZPONTI LEVÉLTÁRA, Hivatalos levelezés, Kecskemét 1948, 5770/1948.
211 Canon 518; SZUROMI, SZ. A., A szerzetesi és szerzetesrendre bízott plébániákra vonatkozó hatályos egyházfegyelmi előírások vázlata, 233.
212 SZUROMI, A. SZ., La parrocchia e gli Istituti di vita consacrata e le Societa di vita apostolica, nonché la presenza di alcuni movimenti spirituali, Rome 2012, 522; cf. CIC 681, §2.
104 properties of office of religious pastor shows that, from age to age, the Church does not want to change the state of his office, because she always sees everything from the scope of salus animarum, therefore the two Codes bear similar provisions in this matter.
Before 1983 Code After 1983 Code
Nomination was done by the provincial The same Appointment was the right of bishop The same Installation was done by the bishop himself
or through his delegate
The same
The pastor’s reverence was to both the bishop and the competent authority
The same
Privation of the office could be done by any of the competent authority even without the consent of the other
The same
The vice pastor has the right of sanctifying the parish faithful
It is also the pastor’s right
The vice pastor maintained both the religious and pastoral life in the parish
The pastor maintains both the religious and pastoral life in the parish
2 Problem from the entrusting bishop
Sometimes the local bishop who is entrusting parish to the religious institute would not be considerate with regard to the apostolate of the religious pastor. This is mostly experienced when a religious pastor is appointed to take care of a diocesan parish due to lack of priests in the diocese. For example, situation may occur when a religious pastor in this case is given many parishes to manage at the same time. If he would conscientiously fulfil pastoral obligations of his office, the spirituality of his religious life must surely suffer detriments, due lack of time, commitment and concentration. No wonder, the current legislator warns that, “…qua de causa, quantumvis actuosi apostolatus urgeat necessitas, sodales hurom institutorum advocari nequeunt ut in variis ministeriis pastoralibus operam adiutricem praestent.”213 Yes, these institutes with contempleting characters should not be involved
213 See 674; PC 7.
105 in active apostolic works, because if the function and its surrounding conditions given to them comprises of such areas that do not suit the internal character of their religious’
apostolate, it may bring problems between the religious and the entrusting bishop. We thank God, only the Holy Trinity parish church was entrusted to the Piarists in Kecskemét, so they were able to manage it conveniently. That is why the decree on the pastoral office of the bishop in the Church says that religious engaged in the active apostolate should be imbued with the spirit of their religious community and remain faithful to the observance of their rule and submissiveness towards their own superior. Bishops should not neglect to impress this obligation upon them.214 It is indeed the duty of the bishop to protect the image and character of the religious institutes however the need for their apostolate may be.
During his visitations to the religious houses, monasteries and their parishes under his authority, he should promote the inner manner of the religious and encourage them to be loyal to the laws and regulations guiding them.
There are some situations where the life of the religious pastor is different from the expectations of the parishioners.215 They may expect him to use the pastoral systems and methods of the former diocesan predecessors which may in some extent unacceptable and inapplicable by him.
3 Territorial problems
There are some problems arising when the territory of the parish is not clearly demarcated.
This happens most often when another parish or parishes are separated from the original mother parish, for example, if the territory of the parish was initially desolated and without inhabitants, and later many people relocated to that area, it may give rise building another church or raising up another parish. In some cases, the bishop may entrust the new parish to a clerical religious institute or to clerical society of apostolic life. This may happen by the invitation of the bishop to the religious institute, which in most cases, would be, to take care of a special apostolate in the given place. This may give rise to so many serious problems especially if the territories are not clearly demarcated or if the bishop and the superior of the institute did not make distinctions on where the houses and streets belong.
Apart from this one, we also experience similar problems arise in cities where parishes are
214 CD 35, 2.
215 Ibid.
106 built very close to each other, as in the case Holy Trinity parish which is situated at a distance of about 100 meters from the mother parish (Ascension’s parish). However, the Holy Trinity parish is clearly demarcated with streets as boundaries and as a result, lesser issues occur from this.
4 The over-application of character or apostolate of religious institute
As Szuromi said, the everyday pastoral activity of a religious pastor is influenced by the proper apostolate of his religious institute.216 Here, we are talking about such situations when a religious pastor applies more of the characters, apostolates, rules, regulations and methods of his institute without thorough consideration of the civil manner and statutes of the faithful under his care. In this way, either the faithful would be overlooked and are given lesser concern from pastoral care or they are over-involved in the life style of the religious which may scare away the less pious parishioners. The Holy Trinity parish is always lucky to nominate such pastors who chose the average methods; they balance the Piarist apostolates with the pastoral potentials. This kind of mistake can be made by the individual religious pastor (parochial vicar) or even by the religious institute itself. With regard to this, Szuromi supported the motion highlighted by Álvarez-Suárez, that the religious who is leading a parish should take cognizance of every individual belonging to his parish excluding every kind of discrimination.217 He should be the shepherd of all.
5 Mixing up of the benefices
Usually, when the religious is assigned to a parish whether with an act of joining or uniting a parish a religious institute, the wealth and benefices of the parish and the religious is supposed to be pronounced with demarcations and written documents, especially when the
216 SZUROMI, SZ. A., A plébánia viszonya a megszentelt élet intézméyeihez és apostolic élet társasságaihoz, valamint egyes lelki mozgalmokhoz, PPKE Kánonjogi Posztgraduális Intézetének folyóirata, Budapest 2009, 47-55, especialy 52; SZUROMI, SZ. A., A szerzetesi és szerzetesrendre bízott plébániákra vonatkozó hatályos egyházfegyelmi előírások vázlata, 237.
217 SZUROMI, A. SZ., La parrocchia e gli Istituti di vita consacrata e le Societa di vita apostolica, nonché la presenza di alcuni movimenti spirituali, Rome 2012, 521; see also in ÁLVAREZ-SUÁREZ, A., En camino hacia el sacerdocio: reflexiones desde la antropologia cristiana del Vativano II, in Seminarium XLVIII/1 (2008) pp. 139-165, in particoare pp. 162-164.
107 assignment is temporary. The expression ‘temporary’ seems to go contrary to the second element of the parish treated above which says that a parish must be stable. However, it can be understood if the religious pastor, as the parochial vicar, is taken into consideration, just as already mentioned.
Meanwhile when the parish is not perpetually handed over to the religious, it requires that the bishop and the superior makes it clear what belongs to the diocese and what belongs to the religious institute to avoid misunderstanding. In the case of Piarist parish of Kecskemét, the hand-over is perpetual, and still bishop József Pétery, with the approval from Congregation for Clerics, joined the Holy Trinity parish with the religious house under four conditions; the conditions on how many priest should serve at the parish, conditions on the rights, temporal goods, and the incomes of the parish; conditions on governance of the parish and its goods, without prejudice to norms guiding governance of other parishes of the diocese and finally the condition referring to the Papal approval of the act of union.218 All these were clearly written down so that it would not create source of problems and disunity between the parish community and the Piarist religious Order.
6 If the functions assigned to the religious pastor are not written down
Szuromi used can. 681, §2 to highlight the importance of having an assignment being clearly written down about the nature, requirements, expectations and limitations in the pastor’s pastoral duties. This is very important, especially in those cases where the religious is not perpetually assigned to a parish. Can. 520, §2 says: “… in each case it is to be made by means of written agreement between the diocese and the competent superior of the institute or society, which expressly and accurately defines, among other things, the work to be accomplished, the persons to be assigned to the parish, and the financial arrangements.” For example, in the war zone areas where the parishes are destroyed or even in the more missionary regions, the diocesan bishop may hand over a parish to a clerical religious institute or to clerical institute of apostolic life for a period of time.
Therefore, the functions, duration of assignment, limits of power, care of temporal goods,
218 See The resolution document of József Pétery propounded on the 24th of december 1949 about joining the Holy Trinity parish with the Piarist religious house of Kecskemét on which he referred to approving document reliesed from Rome by the Cogregation for Clerics on the 27th of January 1949 with the file number 7516/48.
108 especially the financial issues and many other things concerning pastoral work should be put in witting. Apart from this extreme example, parishes are often handed over to religious institutes due to lack of priests or sometimes just for cooperation sake, to maintain relationship between the diocese and the give religious. This is more or less, an agreement between the diocesan bishop and the competent superior about the pastor’s pastoral functions in the parish. The Holy Trinity parish is a religious parish, so agreement about its pastors look different, the pastor abide to the fundamental agreements made between the two authorities about the total governance, rights and obligations of the parish which is renewed and updated on the 25th of August 1998 by dr. László Dankó (the then archbishop of Kalocsa-Kecskemét) and dr. Emil Kállay (the then provincial of Hungarian province) in Budapest. Normally, after the agreement of the two parties, a copy of the agreement should be given to the pastor himself. Moreover, even if the pastor is the one that is perpetually assigned to an office as in the case of a diocesan priest, the bishop can hold back some of the functions of the office for some reasons.
7 Problems from the proper feasts
To solve problems arising from observing feasts of both the parish and the religious institute, it is advisable to do as Szuromi highlighted in his article pertinent to this chapter.
He said that when a given parish is religious, that is, being fashioned with all the rights and obligations of a religious parish and used for public services, the liturgical calendar of the given institute supersedes the calendar of the local diocese of its location in her daily liturgical activities, but the reverse becomes the case if the parish is diocesan and only managed by a religious institute.219 In this, we consider the problems arising from coincidence on the dates of the feasts proper to the institute of society against the feasts of the diocese and the parish as well.220 For example, if the feast of the founder of an institute or society coincides with the day of dedication of the cathedral of the diocese or let’s say, the feast of the patron saint of a country like St. Stephen of Hungary. Another example may be when such feasts of the institute or society falls on the day of the patron saint of the parish which is entrusted to them. In the later situation it is easier to find solution,
219 SZUROMI, SZ., A plébánia viszonya a megszentelt élet intézméyeihez és apostolic élet társasságaihoz, valamint egyes lelki mozgalmokhoz, 52.
220 SZUROMI, A. SZ., La parrocchia e gli Istituti di vita consacrata e le Societa di vita apostolica, nonché la presenza di alcuni movimenti spirituali, Rome 2012.523.
109 because both feasts may be celebrated together, provided the competent superior gives right to do so. The former situation may bring problems, because it is assumed that the feasts proper to any religious or society should be subjected to the feast of the diocese and the country as the case may be; and these institutes and societies need to observe their feasts with other houses and parishes they have all over the world. This also needs that the competent superior agrees with the diocesan bishop on how to get rid of a better solution.
This also needs that the competent superior agrees with the diocesan bishop on how to get rid of a better solution. On the presentation he made on liturgical feasts and solemnities at religious parishes in Munich, Szuromi referred to the “Directorium” of the universal centralized order to solve the problem. This Directorium always guides the liturgical solemnities and feasts within a religious calendar, giving room to the diocesan proper days of celebration. As he said, the reconciliation of the two calendars is an agreement which happens firstly on the international level, that is, between the Liturgical Commission of the religious order and the Congregation for Divine Worship, with the approval from the Congregation for institutes of Consecrated Life and Societies of Apostolic Life together with the Superior General (who must have agreed in everything with his Council).
Nothwithstanding, a particular feast or celebration proper to a religious parish or diocesan parishes entrusted to religious order within the territory of a given diocese depends on the
Nothwithstanding, a particular feast or celebration proper to a religious parish or diocesan parishes entrusted to religious order within the territory of a given diocese depends on the